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That which is born from the essence of food, grows by the essence of food and merges into the earth, which is of the nature of food is called the food sheath or the gross body.<ref name=":7" />

That which is born from the essence of food, grows by the essence of food and merges into the earth, which is of the nature of food is called the food sheath or the gross body.<ref name=":7" />

[[File:5. Repurposed(Cycle of Birth and Death).png|right|frameless|Shadbhava Vikaras]]

[[File:5. Repurposed(Cycle of Birth and Death).png|right|frameless|Shadbhava Vikaras]]

'''Panchadashi''' explains  further about Annamayakosha describing how it is distinguished from Atma for the following  reasons. <blockquote>पितृभुक्तान्नजाद्वीर्याज्जातोऽन्नेनैव वर्धते । देहः सोऽन्नमयो नात्मा प्राक्चोर्ध्वं तदभावतः ॥ ३॥ पूर्वजन्मन्यसत्त्वे तज्जन्म सम्पादयेत्कथम् । भाविजन्मन्यसत्कर्म न भुञ्जीतेह संचितम् ॥ ४॥ (Panchadashi. 3.3-4)<ref name=":42">Panchadashi ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%A6%E0%A4%B6%E0%A5%80/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_-_%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0% Pariccheda 3])</ref></blockquote>The food (Anna) consumed by the mother and father is transformed into virya (seed) from which gives rise to the physical body and is also nourished further by Anna. Thus it is evident that the body is a mere transformation of the food that is eaten and for this reason it is the Annamaya Deha not the Atman. This body is non-existent both prior to birth and after death, similar to a pot which is said to be non-existent before its creation and ceases to exist after its destruction.  

 

 

'''Panchadashi''' explains  further about Annamayakosha describing how it is distinguished from Atma for the following  reasons.<blockquote>पितृभुक्तान्नजाद्वीर्याज्जातोऽन्नेनैव वर्धते । देहः सोऽन्नमयो नात्मा प्राक्चोर्ध्वं तदभावतः ॥ ३॥ पूर्वजन्मन्यसत्त्वे तज्जन्म सम्पादयेत्कथम् । भाविजन्मन्यसत्कर्म न भुञ्जीतेह संचितम् ॥ ४॥ (Panchadashi. 3.3-4)<ref name=":42">Panchadashi ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%A6%E0%A4%B6%E0%A5%80/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_-_%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0% Pariccheda 3])</ref></blockquote>The food (Anna) consumed by the mother and father is transformed into virya (seed) from which gives rise to the physical body and is also nourished further by Anna. Thus it is evident that the body is a mere transformation of the food that is eaten and for this reason it is the Annamaya Deha not the Atman. This body is non-existent both prior to birth and after death, similar to a pot which is said to be non-existent before its creation and ceases to exist after its destruction.  

'''Swami Sivananda''' says: The mutual illusory relationship that exists between Atman and Annamaya Kosha can be clearly understood from the daily talks of men. People say: I am a man. I am a male. I live. I grow. I shall die. I am a boy. I am a grown up man. I am an old man. I am a Brahmin. I am a Kshatriya. I am a Vaishya. I am a Sudra. I am a Brahmachari. I am a householder. I am a Sannyasi. I am an Indian. I am an Englishman. I am a Pundit. I am an illiterate man. I am sick. I am poor. I am fat. I am lean. I am sickly. I am healthy. Here all the properties of Annamaya sheath are ascribed by delusion to Atman. The characteristics of Satchidananda are attributed falsely to the Annamaya Kosha as you see from such illustration: My body is. My body shines. My body is dear. You can clearly understand now that there exists a mutual illusory relationship between Atman and the Annamaya Kosha. Therefore the Atman is not Annamaya Kosha. This food-sheath is not yours. This is gross body. You are the Self. The Self is distinct from the food-sheath, because it is the Knower of the sheath.<ref name=":0" /> During meditation, we become aware of Annamaya kosha, explore it, and then go inward, to and through the other koshas.<ref name=":1" />  

'''Swami Sivananda''' says: The mutual illusory relationship that exists between Atman and Annamaya Kosha can be clearly understood from the daily talks of men. People say: I am a man. I am a male. I live. I grow. I shall die. I am a boy. I am a grown up man. I am an old man. I am a Brahmin. I am a Kshatriya. I am a Vaishya. I am a Sudra. I am a Brahmachari. I am a householder. I am a Sannyasi. I am an Indian. I am an Englishman. I am a Pundit. I am an illiterate man. I am sick. I am poor. I am fat. I am lean. I am sickly. I am healthy. Here all the properties of Annamaya sheath are ascribed by delusion to Atman. The characteristics of Satchidananda are attributed falsely to the Annamaya Kosha as you see from such illustration: My body is. My body shines. My body is dear. You can clearly understand now that there exists a mutual illusory relationship between Atman and the Annamaya Kosha. Therefore the Atman is not Annamaya Kosha. This food-sheath is not yours. This is gross body. You are the Self. The Self is distinct from the food-sheath, because it is the Knower of the sheath.<ref name=":0" /> During meditation, we become aware of Annamaya kosha, explore it, and then go inward, to and through the other koshas.<ref name=":1" />  

== प्राणमयकोशः ॥ Pranamaya Kosha ==

== प्राणमयकोशः ॥ Pranamaya Kosha ==

The next of the koshas is Pranamaya kosha. Prana means energy. It is the vital force that produces subtle vibrations related to breath, and forms the driving force behind the physical aspect of the senses and the operation of the physical body. As long as this vital principle exists in the organisms, life continues. The Pranamaya kosha consists of the five vital airs (Prana Vayus namely prana, apana, vyana, udana and samana) with the five organs of action (Karma Indriyas). The energy sheath or the layer of life force which is technically called 'pran' is a very subtle layer. This kosha is responsible for all the movements and activities. Sun is the source of energy and therefore sun and the movements of sun has an effect upon the functions of this kosha. The energy of the sun is received in the plants during photosynthesis. This energy (pran) is stored in the seeds/grains. The energy is released and used by the humans when they eat and digest these grains. This kosha is subtler than Annamayakosha and holds the gross body and subtle body (consisting mind, intelligence and false ego) together.

The next of the koshas is Pranamaya kosha. Prana means energy. It is the vital force that produces subtle vibrations related to breath, and forms the driving force behind the physical aspect of the senses and the operation of the physical body. As long as this vital principle exists in the organisms, life continues. The Pranamaya kosha consists of the five vital airs (Prana Vayus namely prana, apana, vyana, udana and samana) with the five organs of action (Karma Indriyas). The energy sheath or the layer of life force which is technically called 'pran' is a very subtle layer. This kosha is responsible for all the movements and activities and takes the shape of the Annamaya kosha just as water takes the shape of the vessel which holds it. Sun is the source of energy and therefore sun and the movements of sun has an effect upon the functions of this kosha. The energy of the sun is received by the plants during photosynthesis. This energy (pran) is stored in the seeds/grains. The energy is released and used by the humans when they eat and digest these grains. This kosha is subtler than Annamayakosha and holds the gross body and subtle body (consisting mind, intelligence and false ego) together.

'''Taittriya Upanishad''' says<ref name=":32" />

'''Taittriya Upanishad''' says<ref name=":32" />

अन्योऽन्तर आत्मा प्राणमयः । तेनैष पूर्णः । (Tait. Upan. 2.1.2)

अन्योऽन्तर आत्मा प्राणमयः । तेनैष पूर्णः ।...  प्राणो हि भूतानामायुः ।  (Tait. Upan. 2.1.2)

As compared with the body made of the essence of food, described above; there is Anya, a different, Self, which is inside (permeates the Annamaya Kosha) and constituted predominantly of Prana or Vital Air. By this Vital Prana the Self constituted by the essence of food is filled. It should be noted that all the Koshas are referred to (falsely through Avidya) as Self, Ego or I-Factor. Simply put, the Prana fills that shape of Self (constituted by the essence of food) just like an image cast in a crucible or as water takes the shape of the vessel which holds it. Here the Pranamaya kosha is called the self because like Annamaya, it is also falsely identified with the real self or Atman.<ref name=":6" />

As compared with the body made of the essence of food, described above; there is Anya, a different, Self, which is inside (permeates the Annamaya Kosha) and constituted predominantly of Prana or Vital Air. By this Vital Prana the Self constituted by the essence of food is filled. Prana is verily the life of beings and hence it is called the Universal Life. Those who worship Prana as Brahman assuredly attain the full span of life. It should be noted that all the Koshas are referred to (falsely through Avidya) as Self, Ego or I-Factor. Simply put, the Prana fills that shape of Self (constituted by the essence of food) just like an image cast in a crucible or as water takes the shape of the vessel which holds it. Here the Pranamaya kosha is called the self because like Annamaya, it is also falsely identified with the real self or Atman.<ref name=":6" />

'''Tattvabodha'''<ref name=":7" /> further clarifies the nature of pranamaya kosha.

'''Tattvabodha'''<ref name=":7" /> further clarifies the nature of pranamaya kosha.

प्राणमयः कः ? प्राणाद्याः पञ्चवायवः वागादीन्द्रियपञ्चकं प्राणमयः कोशः । prāṇamayaḥ kaḥ ? prāṇādyāḥ pañcavāyavaḥ vāgādīndriyapañcakaṃ prāṇamayaḥ kośaḥ

प्राणमयः कः ? प्राणाद्याः पञ्चवायवः वागादीन्द्रियपञ्चकं प्राणमयः कोशः । prāṇamayaḥ kaḥ ? prāṇādyāḥ pañcavāyavaḥ vāgādīndriyapañcakaṃ prāṇamayaḥ kośaḥ

The five physiological functions like prana, etc., and the five organs of action like speech etc., together form the vital air sheath.<ref name=":7" />

The five physiological functions like prana, etc., and the five organs of action like speech etc., (Karma Indriyas) together form the vital air sheath.<ref name=":7" />

 

 

'''Panchadasi''' describes that the Pranamaya kosha cannot be Atman <blockquote>पूर्णो देहे बलं यच्छन्नक्षाणां यः प्रवर्तकः । वायुः प्राणमयो नासावात्मा चैतन्यवर्जनात् ॥ ५॥ (Panchadashi. 3.5)<ref name=":4" /></blockquote>That Prana which pervades the whole body, gives it strength and enables the senses to operate is known as the Pranamaya sheath made of vital airs. Neither is this Atman, as it is devoid of chaitanya (consciousness). Prana is Jada or inert. <ref>Rau, Srinivas. M. and Aiyar, Krishnaswamy. K. A. (1912) ''Panchadasi of Vidyaranya, With English translation, explanation, notes and summary of each chapter.'' Srirangam: Sri Vani Vilas Press. (Pages 82-100)</ref>

'''Panchadasi''' describes that the Pranamaya kosha cannot be Atman <blockquote>पूर्णो देहे बलं यच्छन्नक्षाणां यः प्रवर्तकः । वायुः प्राणमयो नासावात्मा चैतन्यवर्जनात् ॥ ५॥ (Panchadashi. 3.5)<ref name=":4" /></blockquote>That Prana which pervades the whole body, gives it strength and enables the senses to operate is known as the Pranamaya sheath made of vital airs. Neither is this Atman, as it is devoid of chaitanya (consciousness). Prana is Jada or inert. <ref>Rau, Srinivas. M. and Aiyar, Krishnaswamy. K. A. (1912) ''Panchadasi of Vidyaranya, With English translation, explanation, notes and summary of each chapter.'' Srirangam: Sri Vani Vilas Press. (Pages 82-100)</ref>

== मनोमय कोश || Manomayakosha ==

== मनोमय कोश || Manomayakosha ==

The next of the koshas is Manomaya kosha. Mana means mind. The mind (manas) along with the five sensory organs is said to constitute the manomaya kosa. It is the level of processing thoughts and emotions. It is in direct control of the operation, through the prana, of the physical body and senses. The ''manomaya kosa'', or mind-sheath” is said more truly to approximate to personhood than ''annamaya kosa'' and ''pranamaya kosha''.<ref name=":05">http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=748</ref>

Overlaying the Pranamaya kosha is the Manomaya kosha. Mind, though commonly used, is a poor translation of [[Manas (मनः)|Manas]] as it connotes only the volitional and perceptual faculties of the mind which drives the Pranamaya kosha. The mind (manas) along with the five subtle sense organs of knowledge (Jnanendriyas) is said to constitute the manomaya kosa. It is the level of processing thoughts and emotions. It is in direct control of the operation, through the prana, of the physical body and senses. The ''manomaya kosa'', or mind-sheath reflects the  psychological self of a person whereas the ''annamaya kosa'' and ''pranamaya kosha'' make up the physical or empirical visible body.<ref name=":05">http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=748</ref> Manas is the important constituent of the [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|Antahkarana]] the other three being [[Chitta (चित्तम्)|chitta]], [[Buddhi (बुद्धिः)|buddhi]] and Ahamkara.

This Kosa is the cause of ''I'' and ''mine''. Man generally says: I think. I fancy. I am in grief. I am deluded. I am hot-tempered. I am the enjoyer, I am a sickly person. I am the desirer. I am the seer, the taster, the smeller, toucher. I am a deaf person. I am a blind man, and so on. Here the functions of the Manomaya Kosha are falsely attributed to the Atman. Mind is associated with the Vrittis, viz., lust, anger, greed, etc. It has no steadiness. So it is a Vikari. Atman is changeless (Nirvikara) and silent witness. In reality you are the Atman. Therefore, you are not the Manomaya Kosha.<ref name=":0" />

This Kosha is the cause of ''I'' and ''mine'' reflecting the I-sense. Upon illumination by the Atman on the Antahkarana, the self sense originates as Aham and attaches to the mind-body complex. Thus Aham is associated with the Jiva as the function of the mind or mental apparatus called Antahkarana. The function is known as Ahamkara. Man generally says: I think. I fancy. I am in grief. I am deluded. I am hot-tempered. I am the enjoyer, I am a sickly person. I am the desirer. I am the seer, the taster, the smeller, toucher. I am a deaf person. I am a blind man, and so on. Here the functions of the Manomaya Kosha are falsely attributed to the Atman. Mind is associated with the Vrittis, viz., lust, anger, greed, etc. It has no steadiness. So it is a Vikari. Atman is changeless (Nirvikara) and silent witness. Hence Atman is distinct from the Manomaya Kosha.<ref name=":0" />

In meditation, we become aware of Manamaya kosha, explore it, and then go inward, to and through the remaining koshas.<ref name=":1" />

In meditation, we become aware of Manamaya kosha, explore it, and then go inward, to and through the remaining koshas.<ref name=":1" />

It is made of mind. It is the middle layer. Two layers are ahead and two layers are behind it. Therefore it is very important and powerful layer. It controls all the layers. Mind is the cause of elevation and also degradation. It is our worst enemy if uncontrolled and our best friend if controlled. The mind has impurities of lust, greed, pride, anger, illusion and envy. It is the seat of all the thoughts, feelings and desires.

अन्योऽन्तर आत्मा मनोमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव । (Tait. Upan. 2.1.3)

 

The Manomaya kosha fills the Pranamaya kosha. This is also the form of man.<ref name=":6" />

 

'''Tattvabodha''' defines the Manomaya kosha as<ref name=":7" />

 

This mental sheath is more powerful than Pranmayakosha and also controls the vital air and the food sheaths being inside the Pranmayakosha. For instance, when the mind is disturbed, the physiological functions (pranas) and the physical body are affected. But it is also governed by the two koshas superior to it. The Manomayakosha is purified by hearing adhyatmik knowledge. This kosha according to yogis can be kept in good discipline by ''Pratyahara''. Many modalities of treatment like aroma, music, color, work in this kosha.

This mental sheath is more powerful than Pranmayakosha and also controls the vital air and the food sheaths being inside the Pranmayakosha. For instance, when the mind is disturbed, the physiological functions (pranas) and the physical body are affected. But it is also governed by the two koshas superior to it. The Manomayakosha is purified by hearing adhyatmik knowledge. This kosha according to yogis can be kept in good discipline by ''Pratyahara''. Many modalities of treatment like aroma, music, color, work in this kosha.

'''Domain'''  

'''Domain:''' Mind

Mind

'''Function'''

'''Function:''' To respond to the needs of the senses through thinking, feeling, willing in a given situation with the help of intelligence. Mind responds in two ways, (sankalp) accepting and (vikalp) rejecting

To respond to the needs of the senses through thinking, feeling, willing in a given situation with the help of intelligence. Mind responds in two ways, (sankalp) accepting and (vikalp) rejecting

'''Favorable factors'''

'''Favorable factors:''' Success, educative excursions, friendship with scholars, mantra and shloka chanting, classical meditational music, determined ambition, obedience, humility, simplicity

Success, educative exursions, friendship with scholars, mantra and shloka chanting, classical meditational music, determined ambition, obedience, humility, simplicity

'''Unfavourable factors'''

'''Unfavourable factors:''' Defeat, loneliness, bad company, defamation, fear of danger, family conflict, insomnia, greed, illuison, criticism, enmity, poverty, over entertainment.

Defeat, loneliness, bad company, defamation, fear of danger, family conflict, insomnia, greed, illuison, criticism, enmity, poverty, over entertainment.

== विज्ञानमय कोश || Vijnanmayakosha ==

== विज्ञानमय कोश || Vijnanmayakosha ==

== Significance ==

== Significance ==

When the Annamayakosha gets purified one becomes healthy. When the Pranmayakosha gets purified one becomes skillful and talented. When the Manomayakosha is purified one becomes sensitive. When the Vijnanmayakosha is purified one becomes conscientious and attains wisdom. When the Anandmayakosha is purified, the person develops gratitude. So, Panchakoshas ensures a healthy, skillful, sensitive, conscientious and grateful individual. Purification of all the five sheaths is necessary for a person's complete evolution and the ultimate union with the Divine.

When the Annamayakosha gets purified one becomes healthy. When the Pranmayakosha gets purified one becomes skillful and talented. When the Manomayakosha is purified one becomes sensitive. When the Vijnanmayakosha is purified one becomes conscientious and attains wisdom. When the Anandmayakosha is purified, the person develops gratitude. So, Panchakoshas ensures a healthy, skillful, sensitive, conscientious and grateful individual. Purification of all the five sheaths is necessary for a person's complete evolution and the ultimate union with the Divine.

[[Category:Darshanas]]

[[Category:Darshanas]]

[[Category:Yoga]]

[[Category:Yoga]]